properly, right (by intrinsic or divine character; thus distinguished from 1342, which refers rather to human statutes and relations; from 2413, which denotes formal consecration; and from 40, which relates to purity from defilement), i.e. hallowed (pious, sacred, sure)

•The word "holy" should be considered. In Greek as in Hebrew two expressions are employed: one (ἅγιος) to imply separateness for God from evil, the other (ὅσιος) graciousness, which said of God means His mercy, said of man means his piety. It is the latter term which is here rendered "holy," a holiness full of loving-kindness. Next, ἄκακος is poorly translated "harmless" as in the A. V.; and "guileless" as in the Revision answers to ἄδολος. In Christ it rises to a total absence of evil found in none else. "Undefiled" declares Him untainted by the corruptions that surrounded Him when here below, where His moral beauty shone on all who had eyes to see, above all in His Father's Who bore witness from heaven. Appropriately therefore is He next said to be "separated from sinners," not from sins only, as the Pesch-Syriac says, but from sinners. What was ever morally true was crowned in His leaving the world behind, the enduring effect of a completed act, and so leads on to the only place befitting Him, "made higher than the heavens." (“Hebrews 7:26-28” by W. Kelly)

•Called to be in the presence of God, to be in relationship with Him in the heavenly glory, to draw near to Him on high, where nothing that defiles can enter, we needed a high priest in the place to which access was given us. (“Hebrews 7” by J.N. Darby)

•{v.26-27} Because of who God is in all His holiness, none less than Christ as great High Priest would be suitable for God. Because of what we are in all our weakness, none less than Christ would avail for us. (“The New Order of the Priesthood” by H. Smith)

J. N. Darby Translation

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26

For such a high priest became us, holyi, harmlessa, undefiled, separated from sinners, and become higher than the heavens:

JND Translation Notes

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i

There are two Greek words used for "holy" in the New Testament -- hagios and hosios (hosios is used in this passage). The word most commonly used is hagios (corresponding to the Hebrew word kadosh). This, when applied to God, designates him as holy, knowing good and evil perfectly, and absolutely willing good and no evil. When applied to men, it designates them as separated, set apart to God from evil and from common use. The corresponding verb is commonly translated "to sanctify"; and the word when used as a substantive is the ordinary word for "saints." The word hosios, on the other hand, conveys the thought of pious, that which is not profane. It speaks of God in mercy and grace, and of Christ, in whom all gracious qualities are concentrated, as well as perfect piety. It corresponds to the Hebrew chesed, of which the plural (chasadim) is the word translated "mercies" or "sure mercies" in the Old Testament. When applied to men, it is in general the sum of qualities which suit and form the divine character in man, as opposed to the human will. It refers to the exercise of gracious suitable affections in the relationships in which we are to God, and (e.g.) to parents. Hence, as suitable affections to God practically constitute holiness, the word is used in this sense for holy. The two Hebrew words are used side by side in Ps. 89.18,19, "The Holy One (kadosh) of Israel is our king. ... Then thou spakest in vision to thy Holy One (Chasid)." The beginning of the Psalm speaks of the mercies or gracious ways (chasadim) of the Lord. (See, for hosios, Acts 2.27; 13.34,35; 1 Tim. 2.8; Tit. 1.8; Rev. 15.4; 16.5.)

a

Or "guileless," without an evil thought.

W. Kelly Translation

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26

For such a high priest became us, holy, guileless, undefiled, separated from sinners, and become higher than the heavens1,

WK Translation Notes

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1

priest ^... us: A B D E, and both Syriac versions, add καὶ "also." It may be noticed that by a misprint Tischendorf gives ὐμῖν "you," instead of ἠμῖν "us." By a similar inadvertence heaps of various readings arose among the copyists of old. (Exp. of Heb., p.139) holy [or, pious], guileless, undefiled, separated from sinners: The word "holy" should be considered. In Greek as in Hebrew two expressions are employed: one (ἄγιος) to imply separateness for God from evil, the other (ἄκακος) graciousness, which said of God means His mercy, said of man means his piety. It is the latter term which is here rendered "holy," a holiness full of loving-kindness. Next, ἄδολος is poorly translated "harmless" as in the A.V.; and "guileless" as in the Revision answers to ἄδολος… Appropriately therefore is He next said to be "separated from sinners," not from sins only, as the Pesch-Syriac says, but from sinners. (Exp. of Heb., p.140)